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Rev_7:13-17. The second half of the vision contains an express interpretation of the first half, Rev_7:9 sqq.
That it is one of the elders, who gives this interpretation,[2338] corresponds with the idea of these elders as the representatives of the Church,[2339] whose innumerable multitude appears here in glory.[2340]
ἈΠΕΚΡΊΘΗ designates, like òÈðÈä ,[2341] the speech uttered when an occasion is given,[2342] which, however, cannot be limited to a definite question. Here the ἈΠΟΚΡΊΝΕΣΘΑΙ may be referred[2343] to the (unexpressed) desire of John to learn something further concerning the multitude beheld in Rev_7:9; but even without accepting any such unexpressed question of John, the simple reference of the fact of the vision, Rev_7:9 sqq., as the occasion for the declaration of the elders, is sufficient. The form of a dialogue,[2344] with its dramatic vividness, serves to emphasize the point under consideration; for, by asking what he intends to explain,[2345] the elder brings John to the answer which comprises the acknowledgment of his own ignorance, and the expression of the wish for an explanation. Thus, then the explanation, awaited with expectancy, follows in Rev_7:14 sqq.
ΤΊΝΕς ΕἸΣῚΝ ΚΑῚ ΠΌΘΕΝ ἯΛΘΟΝ . The elder presents the two points concerning which one unacquainted would naturally ask first.[2346] Both questions also have their answer in Rev_7:14, of course not in an external sense as though they had to do with names, station, country, etc., but so that the inner nature of the appearance is explained.
The address κύριε μου , which everywhere expresses real homage,—even where the ΜΟΥ , which makes the reference still more earnest, is lacking,[2347]—has in John’s mouth complete justification, because he stands before a heavenly being, whose superiority he acknowledges in the matter immediately under consideration by the ΣῪ ΟἿΔΑς . By this John does not say, “I, indeed, know it too, but you know it better,”[2348] but, “I do not know it, yet it may be heard from you, as you know it.”[2349]
ΟἹ -G0- ἘΡΧΌΜΕΝΟΙ -G0-. Incorrectly, Ew. i.: “who have just come hither;” Ebrard, etc., “those having come.” The present is to be retained,[2350] as it alone corresponds to the idea of the entire vision;[2351] for it is not individuals, as possibly martyrs,[2352] who are introduced, but to the seer there is given in anticipation a view of all faithful believers, as they are thus shown to him as those who, after the great tribulation of the last day shall be finished, shall stand before the throne of God and of the Lamb, Rev_7:9 sqq. The explanation of the elder (in which the present ἐρχόμενοι , the aor. ἜΠΛΥΝΑΝ , ἘΛΕΎΚΑΝΑΝ (Rev_7:14), again the present ΕἸΣῚΝ , ΛΑΤΡΕΎΟΥΣΙΝ , and, finally, the future ΣΚΗΝΏΣΕΙ
ἘΞΑΛΕΊΨΕΙ (Rev_7:15-17), must, in like manner, be observed) is intelligible in its form of expression only by regarding the reality as not yet coinciding with what has been beheld. The vision displays that host as they are already before God’s throne, and are serving him ( εἰσὶν , λατρεύουσιν , Rev_7:15, pres.); they are those who (in their earthly life) have washed ( ἔπλυναν , ἐλεύκαναν , Rev_7:14, aor.) their robes in the blood of the Lamb. From the same standpoint, the pres. ἘΡΧΌΜΕΝΟΙ yields the idea, that they come before the eyes of the gazing prophet, and assemble before the throne of God. For it appears more suitable to one contemplating the standpoint of the vision in all the other points up to Rev_7:15 a ( ἐν τ . Ν . ΑὐΤ .), to hold fast, also, to the pres. ἘΡΧΌΜΕΝΟΙ , than[2353] to regard this ἘΡΧΌΜΕΝΟΙ in the sense of a future, and to find the allusion in the fact that that multitude was actually still upon earth, and is only still to come. Particularly opposed to this is the combination with the aor. Κ . ἜΠΛΥΝΑΝ . But from Rev_7:15 b ( καὶ ὁ καθήμ ., κ . τ . λ .), the elder speaks not from the standpoint of the vision, but of reality. To that entire multitude, which is already presented to John in the vision as in final glory, there yet belongs first, since they are, in reality, still upon earth, the great hope of which the elder speaks: Ὁ ΚΑΘ . ἘΠῚ Τ . ΘΡ . ΣΚΗΝΏΣΕΙ ἘΠʼ ΑὐΤ ., Οὐ ΠΕΙΝΆΣΟΥΣΙΝ , Κ . Τ . Λ . It is throughout sufficient that the explanatory address maintains in the beginning the standpoint of the vision, and that it is not until the close that the proper situation of affairs is opened.
ἘΚ Τῆς ΘΛΊΨΕΩς Τῆς ΜΕΓΆΛΗς . Not only because of the definite article, and the discriminating predicate Τ . ΜΕΓΆΛΗς , but also because of the reference of the entire vision from Rev_7:9, it is impossible to understand “the great tribulation” very generally “of all trouble and labor on earth:”[2354] on the contrary, the eschatological reference is necessary whereby the ΘΛῚΨΙς , announced by the Lord in Mat_24:21, and also prophesied by John, which is to be expected after Rev_6:17, and therefore in the seventh seal, the immediate preparatory signs of which, also, are described already in Rev_6:12-17, is meant.[2355] The entire vision (ver 9 sqq.) thus places before the eyes the fact, that, like the sealed of Israel (Rev_7:1 sqq.), the innumerable multitude of all believers out of all nations shall nevertheless remain faithful in that great tribulation, and therefore shall attain to heavenly glory.
ΚΑῚ ἜΠΛΥΝΑΝ
ἈΡΝΊΟΝ . Concerning the relation expressed by the aor., see on ΟἹ ἘΡΧΌΜΕΝΟΙ . On the subject itself, Beda remarks, “He does not speak of the martyrs alone: they are washed in their own blood.” Thus he has already[2356] correctly recognized the idea at once obvious, which elsewhere is marked by the expression Τ . ἈΡΝΊΟΥ ,[2357] that the whiteness of the robes has been produced by the (atoning and redeeming) blood of Christ as the Lamb of God.[2358] But the idea recognized, in general, by Beda, of the cleansing power of martyrdom, has been introduced into the text not only by expositors like N. de Lyra, who regards the blood of the Lamb as the blood of martyrs, “because it is the blood of his members,” but even by Ew. i., manifestly because of his erroneous reference of Rev_7:9 sqq. to martyrs, as he remarks, “by the blood of Christ, i.e., the death which they endured because of Christ’s doctrine, and having followed in this the example of Christ,” etc. It is, in other respects, contrary to the nature of the figures, when Hengstenb. tries to distinguish the washing from the making white, and refers the former to the forgiveness of sins, and the latter to sanctification; such a washing, however, is designated whereby the robes are made white. The delicate feature of correct ethics is also here to be noted, which lies in the fact that they who (in their earthly life) have washed their garments white in the blood of the Lamb appear in the future life attired in white clothing.[2359] What follows also Rev_7:15, in its connection with ΔΙᾺ ΤΟῦΤΟ , depends upon the fundamental view which has been explained: those hosts could not stand before God’s throne, beneath the protection of his shadow, if, through the temptation of the great tribulation, they had not carried unsoiled the garments which had been made white in the blood of the Lamb.
Concerning the tenses, the present ( ΕἸΣῚΝ , ΛΑΤΡΕΎΟΥΣΙΝ , Rev_7:15 a) and the future ( σκηνώσει , κ . τ . λ ., Rev_7:15 b–17), see on οἱ ἐρχόμενοι (Rev_7:14). To refer the entire discourse (Rev_7:15-17) to earthly circumstances,[2360] is so manifestly contrary to the tenor of the words, that the entire conception of ch. 7, which introduces such absurdities, contradicts itself.
ΕἸΣΙΝ ἘΝΏΠΙΟΝ ΤΟῦ ΘΡΌΝΟΥ Τ . Θ . Already, the fact that they are there is blessedness. Cf. Rev_4:4, Rev_21:3, Rev_22:4; Joh_17:24; 1Jn_3:2; Php_1:23; 1Co_13:12. ΚΙᾺ ΛΑΤΡΕΎΟΥΣΙΝ , Κ . Τ . Λ . Cf. Rev_4:8 sqq., Rev_5:8 sqq., Rev_22:3. It is the glory of the priestly service in heaven; hence, ἘΝ Τῷ ΝΑῷ ΑὐΤΟῦ .[2361]
ἡμέρας καὶ νυκτάς . “Speaking after our custom, eternity is nevertheless meant.”[2362]
καὶ ὁ καθήμενος
σκηνώσει ἐπʼ αὐτούς . In accord with Lev_26:11, Isa_4:5, Eze_37:27,[2363] here[2364] the eternal, immediate, personal presence of God enthroned in his glory, and the holiness and blessedness of believers perfected therein, are described, viz., the shechinah of God over them, but no more, as in an earthly covering, by pillars of smoke and fire, but in its heavenly immediateness, so that the σκηνοῦν of the enthroned One harmonizes with the εἷναι ἐνώπιον τοῦ θρόνου τ . θ . of the blessed. The further description also of heavenly freedom from pain (Rev_7:16), and eternal refreshment and consolation (Rev_7:17; cf. Rev_21:4), is given with the old prophetic features.[2365]
πᾶν καῦμα , after the special ὁ ἥλιος , is general; no kind of heat, whatever it may be, e.g., that of scorching wind.[2366]
ὅτι τὸ ἀρνίον , κ . τ . λ . Isa_49:10, declares the reason: “for[2367] he that hath mercy on them shall lead them,[2368] even by the springs of water shall he guide them.”[2369] By writing instead of this,[2370] ΤῸ ἈΡΝΊΟΝ , Κ . Τ . Λ ., John designates the mediatorship of Christ, the Lamb, through whose blood especially,[2371] believers have come where they now stand, and who also feeds his own people there,[2372] and leads them unto living fountains of waters. An allusion to the position of the Lamb as mediator lies, besides, in the designation ΤῸ ἈΝᾺ ΜΈΣΟΝ ΤΟῦ ΘΡΌΝΟΥ . This formula is impossible with the entirely synonymous ἘΝ ΜΕΣῷ ΤΟῦ ΘΡΌΝΟΥ , Rev_7:5-6, as De Wette wishes, because there the position of the Lamb is not “in the midst of the throne,” but “in the midst of the throne and of the four beasts, and in the midst of the elders;[2373] but here the position of the Lamb is described entirely apart from the circle of the four beasts and the elders, and alone with reference to the throne. Only the present statement dare not stand in opposition to Rev_5:6. Ewald’s explanation: “towards the midst of the throne, i.e., near the throne, placed by the Divine throne,” is too vague, and ignores the peculiar significance of the ἈΝᾺ ΜΈΣΟΝ ; although the translation, “towards the midst of the throne,” is perfectly correct.[2374] The difficulty of the idea lies in the fact that, while in other places the ἈΝᾺ ΜΈΣΟΝ refers[2375] to a mass,[2376] or at least to two parts, in whose midst something is arranged,[2377] here ἈΝᾺ ΜΈΣΟΝ is attached to the single conception ΤΟῦ ΘΡΌΝΟΥ , so that the simple “between,” which necessarily corresponds with the ἘΝ ΜΈΣῼ , Rev_5:6, is here entirely inadmissible. But the solution lies in the way indicated by Ewald: the Lamb is so placed as to be turned towards the midst of the throne; it therefore stands directly before the throne,[2378]—a statement perfectly harmonizing with the description of Rev_5:6. If, however, the Lamb be beheld directly before the throne of God, or in the midst of the circle of representatives of believers who surround God’s throne, it always has the same position between Him who sits on the throne, and the four beings and twenty-four elders who stand around; i.e., the form of the Lamb in itself, as well as this position, designates Christ as the atoning mediator. Hence it is just as little liable to exception, that there is ascribed here to the Lamb both a ποιμαίνειν and a ὉΔΗΓΕῖΝ ,[2379] as comprising the Lamb’s entire activity.[2380]
ἘΠῚ ΖΩῆς ΠΗΓᾺς ὙΔΆΤΩΝ . The emphatic prefixing of ΖΩῆς is precisely like that of ΣΑΡΚΌς , 1Pe_3:21.[2381] On the subject itself, cf. Rev_22:1.
ΚΑῚ ἘΞΑΛΕΊΨΕΙ , Κ . Τ . Λ . Cf. Rev_21:4; Isa_25:8. It is not without many tears that they come out of great tribulation (Rev_7:14); but when they have overcome, God himself shall dry their tears, and change their weeping into joy.[2382] [See Note LV., p. 258.]
[2338] Cf. Rev_5:4.
[2339] Cf. Rev_4:4.
[2340] Cf. Ebrard.
[2341] Son_2:10. Ew.
[2342] Mat_11:25. Cf., on this, Meyer.
[2343] Beng., Hengstenb.
[2344] De Wette. Cf. Jer_1:11 sqq.; Zec_4:1 sqq.
[2345] “He asks in order to teach.” Beda, C. a Lap., Aret., etc.
[2346] Cf. Jon_1:8. Virg., Aen., viii. Revelation 14 : “Qui genus? unde domo? “More examples of the kind in Wetst.
[2347] Zec_1:9; Zec_4:4-5; Zec_4:13; Gen_23:6; Gen_23:11; Gen_31:35; Num_12:11; Joh_12:21; Joh_20:15.
[2348] Ebrard.
[2349] Beng., Ew., De Wette, Hengstenb.
[2350] Beng., Züll., De Wette, Hengstenb.; also Ew. ii.
[2351] Cf. the preliminary remarks on ch. 7.
[2352] Cf. the ἐκ τ . θλίψ . τ . μεγ . and the ἔπλυναν , κ . τ . λ .
[2353] Züll., Hengstenb.
[2354] Gen_5:20; Gen_3:16 sqq. Beng.
[2355] Cf. Ewald, De Wette, Hengstenb., Ebrard.
[2356] Cf. Beng., De Wette, Hengstenb., Ebrard, Bleek; also Ew. ii.
[2357] Cf. Rev_5:6.
[2358] Cf. Rev_1:5; Eph_5:25 sqq.; 1Jn_1:7.
[2359] Cf. Rev_3:4, Rev_19:8.
[2360] Grot., on Rev_7:15 : “Here at Pella, God kept them safe from all the very great evils which await the contumacious Jews;” on Rev_7:16, “They shall have whence they may live.”
[2361] Cf. the ἱερεῖς (Rev_1:6, Rev_5:10), which pertains already to the earthly life of believers.
[2362] Beda.
[2363] De Wette, Hengstenb., etc.
[2364] Cf. Rev_21:3.
[2365] Cf. Isa_49:10; Isa_25:8.
[2366] De Wette.
[2367] Incorrectly, LXX.: ἀλλά .
[2368] Incorrectly, LXX.: παρακαλέσει .
[2369] Inaccurately, LXX.: καὶ διὰ πηγῶν ὑδάτων ἅξει αὐτούς .
[2370] Cf. De Wette, Hengstenb., Ebrard.
[2371] Cf. Rev_5:9.
[2372] Cf. Rev_14:1 sqq.
[2373] See on the passage.
[2374] Against Hengstenb., who defends the superficial translation “between, in the midst.”
[2375] Exo_11:7; Eze_22:16; 1Ki_5:12; Jdg_15:4; LXX.; also 1Co_6:5. Cf., on this, Meyer.
[2376] Mat_13:25; Mar_7:31; Isa_57:5.
[2377] Cf. Winer, p. 372.
[2378] Ew. ii.: “an der Mitte des Stuhles.”
[2379] It is, nevertheless, the proper person Christ who is understood as the Shepherd of his people. Cf. Psa_23:1; 1Pe_2:12; Joh_10:12.
[2380] Rev_5:7 sq.
[2381] Beng.
[2382] Cf. Psa_126:5 sq.
LV. Rev_7:14-17